Since 1960, the aboriginal of Taiwan have gradually moved to urban areas, living with a kind of gathering or spreading style. So far, urban aboriginals become the majority among other kinds of aboriginals. Facing illegally gathered clusters of buildings over national lands, villages and riversides occupied by urban aboriginals, researcher have been trying to find out why those aboriginals moved into urban areas? How did those urban aboriginals select a suitable settlement for them? And what about current standard of living and conditions they could manage and reach? In order to find out the migration behaviour of urban aboriginals in this research, researcher use qualitative research such as interview, interpretive methods. From the various results of this research, it can be seen that some aboriginals of Amis are living in a closed environment located at San-Ying tribe in Taipei County. They are not only facing shortage goods, unstable working condition, but also having little educational training. They moved from original area to urban areas caused by economic reason. Different workplace caused urban aboriginal live, when they can¡¦t fine a job, they¡¦ll try to find somewhere to live. San-Ying tribe was chosen as the destination for new settlement because of friends¡¦ notice and a consideration of the position. For them, this new settlement has already been the second original area and almost of their colleagues and friends do make their living in the urban areas as it is easy to get a job there. What San-Ying tribe residents want now is to have a stable income and a home for them to survive in the society. Researcher suppose these problems lying on cooperation and collaborations between government and civil organizations to settlement solutions, employment solutions and educational solutions.

As Aboriginal peoples relocated to urban areas in the 1950s and 1960s they often found that the services they were offered did not suit their needs, to address this issue Aboriginal peoples began advocating for organizations of their own. Two such organizations include the Saskatoon Indian and Métis Friendship Centre and the Community Liaison Committee. This thesis will explore how Aboriginal peoples worked to create organizations that served their needs, rather than assimilating as was expected; how the status blind approach within organizations was resisted; and how these organizations had a strong desire and vision to become self-governing, often demonstrated by engaging in coproduction, even in the very early stages of organizational development. The data collected included archival documents and informant interviews and was analyzed using an adapted form of grounded theory. The research and analysis revealed waves of engagement in coproduction as a way to defy expectations that Aboriginal peoples would assimilate once moving to the city, and rather embrace Aboriginal cultures and practices in the city.

As Aboriginal peoples relocated to urban areas in the 1950s and 1960s they often found that the services they were offered did not suit their needs, to address this issue Aboriginal peoples began advocating for organizations of their own. Two such organizations include the Saskatoon Indian and Métis Friendship Centre and the Community Liaison Committee. This thesis will explore how Aboriginal peoples worked to create organizations that served their needs, rather than assimilating as was expected; how the status blind approach within organizations was resisted; and how these organizations had a strong desire and vision to become self-governing, often demonstrated by engaging in coproduction, even in the very early stages of organizational development. The data collected included archival documents and informant interviews and was analyzed using an adapted form of grounded theory. The research and analysis revealed waves of engagement in coproduction as a way to defy expectations that Aboriginal peoples would assimilate once moving to the city, and rather embrace Aboriginal cultures and practices in the city.

The purpose of this study is to do teaching multiplication with picture books, and to understand the learning process of two cases, then to investigate the dilemma of teaching and its solutions. To achieve the above purpose, the researcher designed the multiplication teaching activities for urban aboriginal middle grade pupils. The researcher adopts case study research. The subjects of the study were two pupils who participated in the after-school program at an elementary school in Kaohsiung city. For both pupils, mathematics scores are the lowest among all other subject areas, and mathematics scores ranked at lower class 10%. The teaching content involved Amis tribe picture books, integer multiplication, and multiplicative situations (Greer, 1992). There were three teaching procedures: preparation for teaching, picture books teaching activities, and multiplication teaching activities. The research data collected were from interviews,observations, teaching reflective journals, learning sheets, and learning diaries. The researcher induced pupils¡¦ learning experience and error types before teaching multiplication with picture books and also revealed pupils¡¦ attitude towards teaching multiplication with picture books and the learning multiplication of concept and its improvement. The conclusion is, through teaching multiplication with picture books, both pupils were familiar with the multiplication algorithm meaningfully, could used direct representation to solve multiplication problem, and used multiplication concepts to reason. Furthermore, the teaching activities promote subjects¡¦ mathematical learning attitude, ethnic identity, parent-child interactions, and peer tutoring. The results showed that the multiplication teaching with picture books had a positive influence on the subjects¡¦ attitude and multiplication concept. Based on research results and findings, the researcher made suggestions for teaching and future research.

Aboriginal Head Start Urban and Northern Communities (AHSUNC) Initiative in Ontario provides an early childhood development program specifically for urban Aboriginal children between 3 and 5 years old. Twenty-nine families from Waabinong Head Start in Sault Ste Marie, Ontario, completed two questionnaires given four months apart covering a range of health and education topics. The completed surveys supported a trend toward healthier lifestyle choices, improved education of the children, upward mobility in employment, increases in self-perceived general and mental health of primary and second caregivers, and decreases in smoking, illegal drug use, and alcohol use. Families reported an increased sense of pride in being Aboriginal shown by their children, plus learning of culture and Ojibwe language, which has lead to improvement in all of the child’s skills and abilities.

Aboriginal Head Start Urban and Northern Communities (AHSUNC) Initiative in Ontario provides an early childhood development program specifically for urban Aboriginal children between 3 and 5 years old. Twenty-nine families from Waabinong Head Start in Sault Ste Marie, Ontario, completed two questionnaires given four months apart covering a range of health and education topics. The completed surveys supported a trend toward healthier lifestyle choices, improved education of the children, upward mobility in employment, increases in self-perceived general and mental health of primary and second caregivers, and decreases in smoking, illegal drug use, and alcohol use. Families reported an increased sense of pride in being Aboriginal shown by their children, plus learning of culture and Ojibwe language, which has lead to improvement in all of the child’s skills and abilities.

Doctor of Philosophy (PhD) / ABSTRACT Background: Since British arrival, Aboriginal people have experienced marginalisation and extreme disadvantage within Australian society. Urban-based Aboriginal people, even more than those living in remote communities, have been subject to the impact of racism and discrimination on self-identity. Nonetheless, many urban-based Aboriginal people proudly identify with their Aboriginality. Having long been the subject of others’ research, it is only in recent times that the question of identity has attracted attention in Aboriginal research. Furthermore, few studies have addressed urban Aboriginality from an insider’s perspective. Aim and significance: The main aim of this research was to understand better the process of the construction of Aboriginal identity. Knowing how Aboriginal people see themselves and their future as Aboriginal within the broader Australian community is significant in providing a foundation for both the protection and the preservation of urban-based Aboriginal identity, while helping to create positive practical benefits and minimising the damage to Aboriginal culture that result from collective memory loss. A secondary aim was to test whether tools of narrative analysis could be used within an Indigenous Australian context, utilising Aboriginal Australian English language, and in the context of a specific urban setting. Method: The study used purposeful sampling to recruit 11 individuals from three age cohorts of mixed-descent Aboriginal people living in urban communities on the south coast of New South Wales, Australia. Data were collected through in-depth semi-structured interviews which were tape-recorded and then transcribed in full. Both thematic and narrative methods were employed to analyse the data. Interpretations benefitted from an insider perspective, as the researcher is a member of the community under study. Results: Findings from both methods of analysis show that participants experience their Aboriginality as problematic. Nonetheless, they make strong claims to Aboriginal identity. In making such claims, they link the personal to the social in a variety of ways, drawing on both negative and positive aspects of being part of a marginalised culture to explain the construction of the problem of Aboriginal identity and, as importantly, its on-going resolution through processes of identity construction and re-construction. The Shoalhaven Aboriginal worldview is revealed thorough a thematic analysis of 11 interviews and shows that participants are able to construct positive versions of self when they perceive themselves as living in accordance with the prescribed worldview. Results from case study analyses reveal how four participants distinctly craft the Shoalhaven worldview. The adoption of multi-method qualitative analysis documents the construction of both collective and personal Aboriginal identities and shows how these become core elements of the various strategies for solving the broader problems of Aboriginal identity in contemporary urban Australian society. Conclusion: Understanding the construction of Aboriginal identity from a micro-sociological perspective, with the added benefit of an insider’s analysis, can point the way to the development of more meaningful and appropriate strategies to both address and alleviate the broader problems of Aboriginal marginalisation in Australia. The findings from this research have documented the narrative construction of urban Aboriginal identity revealing the positive and negative aspects of the urban Aboriginal identity concept. A starting point to address the broader problem of Aboriginal marginalisation in Australia is to focus on the positive elements of the urban Aboriginal identity concept, with a view to devise, develop and implement culturally appropriate strategies and policies. The researcher’s life experience, informed by the ontology (collective values and perspectives) of the community, influenced and informed the analysis and results of the study. This shared ontology and community acceptance was integral in the process of developing and maintaining rapport and trust with participants which ultimately shaped the interaction process influencing personal accounts told in the interview.

<p>This research project asks: to what extent are voluntary organizations included in the policy processes that make decisions regarding the needs and interests of atypical groups? Both urban Aboriginal peoples and Travellers are defined as atypical groups due to their indigeneity and their separate treatment by the state because of cultural differences characterized by nomadism, language and distinctive lifeways preserved by oral traditions. Their marginalization was exacerbated as they transitioned to urban centres after the middle of the twentieth century and the state, although it acknowledged these groups, did not accommodate their needs and interests. In an era of neoliberalism where significant responsibility for welfare has shifted to the voluntary sector, marginalized groups still require disproportionate assistance by the state in policy areas of education, health and housing and they rely on voluntary organizations to provide culturally appropriate programs and services and to advocate for their needs and interests. Applying a scalar analysis, this project isolated three key concepts that are interdependent yet distinct, that are critical to inclusion. First, is incorporation of culturally relevant programs on the micro scale. Second, is atypical group representation in policy processes on the meso scale. And third, their collaboration with government on the macro scale. On balance it appears that urban Aboriginal peoples in Canada have moved closer to inclusion in policy processes due to their success in incorporation, representation and collaboration. In contrast, Travellers in Ireland face greater obstacles in collaborating with government, which impacts on their representation in policy processes and their incorporation of programs and services to meet the needs and interests. The trajectory of these findings suggest that urban Aboriginal peoples will continue to collaborate with government and move closer to goals self-determination while Travellers will continue to struggle against prevailing societal domination to achieve ethnic minority status.</p> / Doctor of Philosophy (PhD)

<p><strong>Background –</strong> Universal family drop-in centres (drop-ins) are open to all children between the ages of zero and six and their carers regardless of ethnoracial make up and socioeconomic status. Provincially-funded drop-in centres offered by Aboriginal organizations address the need for culturally sensitive services for urban Aboriginal children (UAC) meanwhile promoting early learning opportunities for all children. Knowledge of factors that influence Aboriginal carers’ use of a culturally sensitive drop-in centre will inform policy-makers about the structures and resources required to ensure equitable access to drop-in centres for UAC.</p> <p><strong>Objectives – </strong>A pilot study to: 1) assess the feasibility of identifying and recruiting UAC with children between the ages of zero and six for optimal identification of the population in need of services; 2) describe the factors that influence the use of an Aboriginal early learning drop-in centre by carers of UAC between the ages of zero and six as perceived by service providers, users of the service, and non-users.</p> <p><strong>Methods –</strong> A qualitative descriptive study was conducted. A purposeful sample of 12 participants was selected. All service providers were invited to participate. Snowball sampling was used for users; convenience sampling was used for non-users. Semi-structured interviews with all participants were used to collect data. Directed content analysis was used with the Availability-Affordability-Acceptability framework for access to services to analyze interview data. Interviews between groups were compared and contrasted to confirm findings. During the research process, field notes of observations and reflections were recorded to address feasibility issues.</p> <p><strong>Results –</strong> Of the 12 eligible carers approached, 10 carers consented. Of the ten, nine carers were interviewed (4 users; 5 non-users). Recommendations for large-scale study protocol were: use of three categories of carers (current users; previous users; non-users); include non-Aboriginal carers of UAC in the sample population; recruit carers who live in the same neighbourhood where the service is located; provide detailed instructions for recruitment to gatekeepers. Key findings of the factors influencing use of the service were proximity of service to carer’s home, the carer and child having unstructured time, the type of Aboriginal-based content offered at the service, the carer’s trust of service providers, presence of social support, and carer’s sense of safety.</p> <p><strong>Conclusions –</strong> This pilot study suggests that conducting a large-scale study to identify factors that influence the use of an Aboriginal-based universal family drop-in centre as perceived by carers of urban Aboriginal children and service providers of the service is feasible with some methodological modifications. Recommendations for change are outlined.</p> <p><strong><br /></strong></p> / Master of Science (MSc)

Thesis (Ph.D.)--University of Wollongong, 2007. / "Including the plays Positive expectations and Waiting for ships." Title from web document (viewed 7/4/08). Includes bibliographical references: leaf 249-267.